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“Indeed in the Messenger of Allaah there is an excellent example for those who seek Allaah and the Last Day and remember Allaah much”

And Allaah says:

“And what the Messenger gives you then take it and what he prohibits you from then abstain from it”

Then after the Messenger of Allaah (صلى الله عليه وسلم) it is an obligation to follow the methodology of the righteous predecessors (Salaf as-Saalih – سلف الصالح) and at the heads of them, the Companions and those who followed them and then those who followed them with righteousness, those whom Allaah said about them:

“And the first to embrace Islaam of the Muhaajiroon (those who migrated from Makkah to Al-Madeenah) and the Ansaar (the citizens of Al-Madeenah who helped and gave aid to the Muhaajiroon) and also those who followed them exactly (in Faith), Allaah is pleased with them and they are pleased with Him”

And following them is that you tread upon their methodology as well as their beliefs because protection is specific to the Messengers (عليهم الصلاة والسلام) and that anyone other than them are not infallible, rather they are subject to mistakes and correctness. However the salaf of this Ummah are not subject to that which came from those came after that, so they are the closest people, rather they are those who desire the most in aspiring to follow the prophetic methodology in statements and details and speech and action and belief. For that, being guided by their guidance and treading their methodology then this is what is required. Allaah says after mentioning some of the Prophets addressing the Messenger (صلى الله عليه وسلم):

“They are those whom Allaah has guided so follow their guidance”

And for this the Companions and those who followed them and those who came after them from the predecessors of the rightly guided Imaams did not have an expression in the noble generations, they are those who it is an obligation to follow and tread upon their methodology and that as-Salafiyyah is a methodology upright upon the guidance of the Book and the Sunnah.

And I believe that the word, “salafiyyah” or “Ahlus Sunnah” and “Ahlus Sunnah wal-Jamaa’ah” or “Firqatun Naajiyyah” (The saved sect), or “at-Taa’ifatul Mansoorah” (the victorious group), or “Ahlul Haqq” (the people of the Truth), then these words are all synonymous and contain one meaning. And it is not that Salafiyyah is an innovation as it is claimed but rather it is a synonymn for these words that I mentioned and it meaning it to take from the Salaf, those who came before. So the intent of the Salaf or the Salaf as-Saalih are those who came foremost from the Imaams of guidance and the religion and those who tread their path of success from the covenant of the Messenger (صلى الله عليه وسلم) to those who came from our scholars in our time. So it is not that salafiyyah is an innovation and it is not that this word is a new word.

And for that we find in the books of the Salaf, and from them Shaykh al-Islaam Ibn Taymiyyah and Ibn al-Qayyim and and from before them the guided Imaams, all of them used the word Salaf and followed the salaf and the methodology of the salaf and said “as-Salaf”, and this is the general statement of the Salaf. And this is the statement of the salaf all together and similar to that from the pronunciations that are evident upon the understanding of Salafiyyah. So the meaning of “salafiyyah” is following the the methodology of the Salaf as-Saalih from the Companions and those who followed them and those who followed them in faith, so therefore it is not an innovation and it is not a group from the groups that are formed upon themselves and if they differ with the Book and the Sunnah as it is the care with most of the groups which are found in our time. Therefore the word “as-Sunnah” and “Ahlus Sunnah”, so those who say that the word “Salafiyyah” is an innovation and use as a proof that the word “Salafiyyah” was not present in the time of the Prophet (صلى الله عليه وسلم) then we say to him that the word “Ahlus Sunnah” in this wording which is used by some of these groups was not present with this wording in the prophetic time, but that which was presented was “Sunnah” and “Jamaa’ah”, these wordings were present in the time of the Messenger (صلى الله عليه وسلم) and what the salaf made clear after that was that these wordings are synonymous with them and they carry the same meaning.

Therefore the statement of the one who says that it is an innovation then there is no doubt that it is merely out of prejudice. We say that if the intent of a person with the word Salafiyyah is to sectify which we find in our time with the groups or calls to that which is not like the Manhaj of the Salaf, then we do not agree with him nor do we accept from him this naming because he wears the garment and he’s not from it. Just as many of the old groups of innovators, many of them saw that they are from Ahlus Sunnah. The Ashaa’irah say that they are Ahlus Sunnah and the Mu’tazilah say that they are Ahlus Sunnah, it is only the Raafidah who say that they do not adopt the word Sunnah and Ahlus Sunnah, but as for the other groups then all of them claim that they are from Ahlus Sunnah. And in conclusion, all these wordings are synonymous in meaning and they all imply one meaning and imply one clear methodology and that is following the Prophet (صلى الله عليه وسلم) and his companions without excessiveness and negligence and extremism and laxity in speech and action and beliefs, and the intent is not to sanctify personalities and it is not a problem of personality sanctification in Salafiyyah because the Men are known by way of the Truth and it is not that the Truth is known by way of Men. And Allaah guides to the best path.))

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Answer: Salafiyyah is following the way of the Prophet (sal-Allaahu ‘alayhe wa sallam) and his Sahabah for they are our Salaf (predecessors) who preceded us, so following them is Salafiyyah. As for taking Salafiyyah as a special Manhaj (Methodology) such that everyone who differs with it is considered astray even if he was on the truth; then this is beyond doubt opposite to Salafiyyah.

All the Salaf called to Islaam and to unite upon the Sunnah of Allaah’s Messenger (sal-Allaahu ‘alayhe wa sallam) and they did not declare astray anyone who differs with them (in a certain issue) because of (a different) interpretation (Taweel), except in matters of Aqeedah (beliefs) because they considered him, who differed in Aqeedah as astray.

But, in our time, some who took the path of Salafiyyah consider astray everyone who differs from them even if the truth were to be on his side. And they took a Hizbi (partisan) Manhaj, just like the other Hizbs (parties), who divide the religion. This (their way) must be rejected and not be approved of.

It is said, ‘Look at the way of the Salaf as-Salih and what did they do in regards to differences and wideness of their hearts with regards to Ikhtilaaf (differences) in matters in which Ijtihad was feasible. (They differed with each other) to the degree that they differed in big issues, in (minor) issues of Aqeedah and (minor) issues of knowledge – for example, some of them denied that Allaah’s Messenger (sal-Allaahu ‘alayhe wa sallam) saw His Lord and some of them confirmed of it. Some of them said, ‘the deeds would be weighted on the Day of Judgment’, whilst others held that ‘the books which record the deeds will be weighed.’ They also differ in matters of Fiqh, Marriage, obligations, buying and selling, etc. Despite this, they did not declare each other astray.

Thus, Salafiyyah that is taken to mean a special party (Hizb) with specific rules whose members consider anyone who differs with them as astray then they have nothing to do with Salafiyyah.

But the Salafiyyah that is to follow the Salaf in beliefs, sayings, actions, their way of differing and unity, their way of being merciful and compassion to one another as the Prophet (sal-Allaahu ‘alayhe wa sallam) said,

“You see the believers as regards their being merciful among themselves and showing love among themselves and being kind, resembling one body, so that, if any part of the body is not well then the whole body shares the sleeplessness (insomnia) and fever with it.” [1]

“The sign of Ahlus-Sunnah is that they follow the Salafus-Saalih and abandon all that is innovated and newly introduced into the Deen.” [Al-Hujjah fee Bayaanil Mahajjah 1/364]

Shaykh-ul-Islaam Ibn Taymeeyah – rahimahullaah – said:

“It is not for anyone to place for the ummah a person calling to his path showing loyalty or enmity because of that path other than the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam).

And it is not permissible to place for them speech, show loyalty or enmity because of it other than the speech of Allaah and His messenger (sal-Allaahu ‘alayhe wa sallam) and that which The Ummah has united upon.

Rather, this is what the people of innovation do who place for themselves a person or some speech and they divide with it the ummah, showing loyalty or enmity upon that person or that kalaam or that attribute. [Majmoo’ al-Fataawa vol. 20, pp. 124]

Like this:

He said: “It is not permissible for anyone to follow what we say if they do not know where we got it from.”

According to another report he said: “It is haraam for the one who does not know my evidence to issue a fatwa based on my words.”

and he said: “woe be to you Ya’qoob. Do not write down everything you hear from me, for surely I may hold an opinion today and leave it tomorrow, hold another tomorrow and leave it the day after”

And he said: “If I say something that goes against the Book of Allaah or the report of the Messenger (صلى الله عليه وسلم), then ignore what I say.”

And he said: “”Adhere to the athaar and the way of the salaf and beware of newly invented matters, for all of it is an innovation.”

He also said: “if a hadeeth is found to be authentic, that is my madhab”

Now, the opposers to the dawah salafiyyah, the dawah of ahl as-sunnah, claim that these statements were only for “Abu Haneefah’s students” which is an absurd saying! As what will the students do with such saying if not act according to them and teach this to their followers!?

Imaam Malik

He said: “I am only human, sometimes I make mistakes and sometimes I get things right. Look at my opinion and whatever is in accordance with the Qur’aan and Sunnah, take it, and whatever is not in accordance with the Qur’aan and Sunnah, ignore it.”

And he said: “There is no one after the Prophet (صلى الله عليه وسلم) whose words cannot be taken or left, apart from the Prophet (صلى الله عليه وسلم).”

Imaam al-Shafi’ee

He said: “There is no one who will not be unaware of some of the Sunnah of the Messenger of Allaah (صلى الله عليه وسلم). Whatever I say or whatever guidelines I establish, if there is a report from the Messenger of Allaah (صلى الله عليه وسلم) which is different to what I said, then what matters is what the Messenger of Allaah (صلى الله عليه وسلم) said, and that is my opinion.”

according to al-Haakim, Imaam Shafi’ee said: “There is no one among us who has not had a sunnah of Allaah’s messenger (صلى الله عليه وسلم) elude him or have one slip his mind; so no matter what rulings I have made or fundamental principles I have proposed, there will be in them things contrary to the rulings of Allaah’s messenger (صلى الله عليه وسلم). Therefore, the correct ruling is according to what Allaah’s messenger (صلى الله عليه وسلم) said, and that is my ruling.”

He also said: “The Muslims (of my time) were of a unanimous opinion that one who comes across an authentic sunnah of Allaah’s messenger (صلى الله عليه وسلم) is not allowed to disregard it in favour of someone else’s opinion.”

al-Haakim also collected from Imaam ash-Shafi’ee a similar statement to that of Imaam Abu Haneefah, that being “If a hadeeth is found to be saheeh, it is my madhab.”

He also said: “If I say something then compare it to the Book of Allaah and the sunnah of His messenger (صلى الله عليه وسلم) and if it agrees with them, then accept it and that which goes against them, then reject it and throw my saying against the wall!”

Imaam an-Nawawi in Tahdheeb al-Asma wa’l-Lughaat mentioned under the biography of Imaam Shafi’ee: “…then he travelled to al-‘Iraaq where he spread the knowledge of hadeeth and he established the madhab of its people – that is the madhab of the Ahl al-Hadeeth.”

Imaam Ahmad said: “Do not follow me blindly and do not follow Maalik or al-Shafi’ee or al-Awzaa’i or ath-Thawri blindly. Learn from where they learned.”

And he said: “The opinion of al-Awzaa’i and the opinion of Maalik and the opinion of Abu Haneefah are all mere conjecture and it is all the same to me. Rather evidence is to be found in the reports – i.e., in the shar’i evidence.”

Ibn Abdul-Barr stated in Jaami’Bayaan al-‘ilm that, “There are no scholars from this ummah to whom a hadeeth of the Prophet Muhammad (صلى الله عليه وسلم) was established and then they rejected it… If they had done so, their trustworthiness would have been in question, let alone them being taken as Imaams, since doing so (rejecting hadeeth) necessitates sinfulness.”

Shaykhul-Islaam Ibn Taymiyyah said: “No one has to blindly follow any particular man in all that he enjoins or forbids or recommends, apart from the Messenger of Allaah (صلى الله عليه وسلم). The Muslims should always refer their questions to the Muslim scholars, following this one sometimes and that one sometimes. If the follower decides to follow the view of an imam with regard to a particular matter which he thinks is better for his religious commitment or is more correct etc, that is permissible according to the majority of Muslim scholars, and neither Abu Haneefah, Maalik, al- Shafi’ee or Ahmad said that this was forbidden.”

Ibn al-Qayyim said: in his Qaeedah Nuniyyah:

“If you say “Allaah said, and His Messenger said” the ignorant one will say “where is the saying of so and so?”